Text -- 2 Kings 17:5 (NET)

17:5 The king of Assyria marched through the whole land. He attacked Samaria and besieged it for three years.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ki 17:5

Besieged it three years - It must have been well fortified, well provisioned, and well defended, to have held out so long.

TSK: 2Ki 17:5

am 3281-3283, bc 723-721

the king : 2Ki 18:9

three years : 2Ki 25:1-3; Jer 52:4, Jer 52:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 17:5

All the land - The second invasion of Shalmaneser (723 B.C., his fifth year), is here contrasted with the first, as extending to the whole country, whereas the first had afflicted only a part.

Three years - From the fourth to the sixth of Hezekiah, and from the seventh to the ninth of Heshea; two years, therefore, according to our reckoning, but three, according to that of the Hebrews. This was a long time for so small a place to resist the Assyrians but Samaria was favorably situated on a steep hill; probably Sabaco made some attempts to relieve his vassal; the war with Tyre must have distracted Shalmaneser; and there is reason to believe that before the capture was effected a revolt had broken out at Nineveh which must have claimed Shalmaneser’ s chief attention, though it did not induce him to abandon his enterprise.

Gill: 2Ki 17:5

Then the king of Assyria came up throughout all the land,.... Of Israel, there being none to oppose his march; Hoshea not daring to come out, and meet him and fight him:

and went up to Samaria, and besieged it three years; so long the city held out against him, see 2Ki 18:9.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 17:5

¹ tn Heb “went up against.”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 17:1-41

1 Hoshea's wicked reign.

3 Being subdued by Shalmaneser, he conspires against him with So, king of Egypt.

5 Samaria for sinning is led into captivity.

24 The strange nations which were transplanted into Samaria, being plagued with lions, make a mixture of religions.

MHCC: 2Ki 17:1-6

When the measure of sin is filled up, the Lord will forbear no longer. The inhabitants of Samaria must have endured great affliction. Some of the poor Israelites were left in the land. Those who were carried captives to a great distance, were mostly lost among the nations.

Matthew Henry: 2Ki 17:1-6

We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,

I. That, though he forced his way to the crown by treason and murder (as we read 2Ki 15:30), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, 2Ki 17:1. Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled (Hos 10:3), Now they shall say We have no king, because we feared not the Lord.

II. That, though he was bad, yet not so bad as the kings of Israel had been before him (2Ki 17:2), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded 2Ki 15:29, (to which perhaps the prophet refers, Hos 8:5, Thy calf, O Samaria! has cast thee off ), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.

III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria (2Ki 17:3), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.

IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, 2Ki 17:4. Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.

V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it (2Ki 17:5), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, 2Ki 17:6. The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them - in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi - not a people, and Lo-ruhamah - unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes (Rev. 7) except Dan. James writes to the twelve tribes scattered abroad (Jam 1:1) and Paul speaks of the twelve tribes which instantly served God day and night (Act 26:7); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Gal 6:16.

Keil-Delitzsch: 2Ki 17:4-5

The king of Assyria found a conspiracy in Hoshea; for he had sent messengers to So the king of Egypt, and did not pay the tribute to the king of Assyria, as year by year. The Egyptian king סוא , So, possibly to be pronounced סוה , Seveh , is no doubt one of the two Shebeks of the twenty-fifth dynasty, belonging to the Ethiopian tribe; but whether he was the second king of this dynasty, Såbåtåkå (Brugsch, hist. d'Egypte , i. p. 244), the Sevechus of Manetho, who is said to have ascended the throne, according to Wilkinson, in the year 728, as Vitringa (Isa. ii. p. 318), Gesenius, Ewald, and others suppose, or the first king of this Ethiopian dynasty, Sabako the father of Sevechus, which is the opinion of Usher and Marsham, whom M. v. Niebuhr ( Gesch. pp. 458ff. and 463) and M. Duncker (i. p. 693) have followed in recent times, cannot possibly be decided in the present state of Egyptological research.

(Note: It is true that M. Duncker says, "Synchronism gives Sabakon, who reigned from 726 to 714;"but he observes in the note at pp. 713ff. that the Egyptian chronology has only been firmly established as far back as the commencement of the reign of Psammetichus at the beginning of the year 664 b.c., that the length of the preceding dodekarchy is differently given by Diodorus Sic. and Manetho, and that the date at which Tarakos (Tirhaka), who succeeded Sevechus, ascended the throne is so very differently defined, that it is impossible for the present to come to any certain conclusion on the matter. Compare with this what M. v. Niebuhr (pp. 458ff.) adduces in proof of the difficulty of determining the commencement and length of the reign of Tirhaka , and the manner in which he proposes to solve the difficulties that arise from this in relation to the synchronism between the Egyptian and the Biblical chronology.)

- As soon as Salmanasar received intelligence of the conduct of Hoshea, which is called קשׁר , conspiracy, as being rebellion against his acknowledged superior, he had him arrested and put into prison in chains, and then overran the whole land, advanced against Samaria and besieged that city for three years, and captured it in the ninth year of Hoshea. These words are not to be understood as signifying that Hoshea had been taken prisoner before the siege of Samaria and thrown into prison, because in that case it is impossible to see how Salmanasar could have obtained possession of his person.

(Note: The supposition of the older commentators, that Hoshea fought a battle with Salmanasar before the siege of Samaria, and was taken prisoner in that battle, is not only very improbable, because this would hardly be passed over in our account, but has very little probability in itself. For "it is more probable that Hoshea betook himself to Samaria when threatened by the hostile army, and relied upon the help of the Egyptians, than that he went to meet Salmanasar and fought with him in the open field"(Maurer). There is still less probability in Ewald's view ( Gesch. iii. p. 611), that "Salmanasar marched with unexpected rapidity against Hoshea, summoned him before him that he might hear his defence, and then, when he came, took him prisoner, and threw him into prison in chains, probably into a prison on the border of the land;"to which he adds this explanatory remark: "there is no other way in which we can understand the brief words in 2Ki 17:4 as compared with 2Ki 18:9-11... For if Hoshea had defended himself to the utmost, Salmanasar would not have had him arrested and incarcerated afterwards, but would have put him to death at once, as was the case with the king of Damascus."But Hoshea would certainly not have been so infatuated, after breaking away from Assyria and forming an alliance with So of Egypt, as to go at a simple summons from Salmanasar and present himself before him, since he could certainly have expected nothing but death or imprisonment as the result.)

We must rather assume, as many commentators have done, from R. Levi ben Gersom down to Maurer and Thenius, that it was not till the conquest of his capital Samaria that Hoshea fell into the hands of the Assyrians and was cast into a prison; so that the explanation to be given to the introduction of this circumstance before the siege and conquest of Samaria must be, that the historian first of all related the eventual result of Hoshea's rebellion against Salmanasar so far as Hoshea himself was concerned, and then proceeded to describe in greater detail the course of the affair in relation to his kingdom and capital. This does not necessitate our giving to the word ויּעצרהוּ the meaning "he assigned him a limit"(Thenius); but we may adhere to the meaning which has been philologically established, namely, arrest or incarcerate (Jer 33:1; Jer 36:5, etc.). ויּעל may be given thus: "he overran, that is to say, the entire land."The three years of the siege of Samaria were not full years, for, according to 2Ki 18:9-10, it began in the seventh year of Hoshea, and the city was taken in the ninth year, although it is also given there as three years.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 17:1-6

16. Hoshea's evil reign in Israel 17:1-6

Hosea was Israel's last king. He reigned in Samaria for 9 years (732-722 B.C.). He was a bad king, but he was not as bad as his predecessors.¹⁰⁸

Shalmaneser V (727-722 B.C.) had succeeded his father Tiglath-Pileser III on Assyria's throne. Hoshea became the servant of Assyria rather than of Yahweh (v. 3). However he was not a faithful servant even of Shalmaneser (v. 4). This led to the end of his freedom and the siege of his capital (vv. 4-5). Samaria fell to Assyria in 722 B.C., and a second deportation of the population to various parts of the Assyrian empire followed in harmony with Assyria's policy toward conquered peoples (cf. 15:29).¹⁰⁹

"So" (v. 4) may be the Hebrew pronunciation of the Egyptian capital, Sais, rather than the name of a pharaoh.¹¹⁰ The verse so translated would read ". . . who had sent messengers to So [to the] king of Egypt," as in the NIV margin. Alternatively So may have been Pharaoh Tefnakht¹¹¹ or Pharaoh Piankhy.¹¹²

As God had promised, the Israelites' apostasy had resulted in their scattering among other peoples (Deut. 28:64). According to 1 Chronicles 7 some members of the ten northern tribes returned to the Promised Land at the end of the 70-year Babylonian Captivity. Apparently most of the Northern Kingdom exiles intermarried and lost their identity among the other Semitic people among whom they went to live. There is no evidence that the "ten lost tribes" became the American Indians, the Afghans, the Armenians, the Nestorians, or the English, as some cults claim.

Israel had suffered for 209 years under 20 different kings from 9 dynasties. Seven of these kings died at the hands of assassins. All of them were evil. They did not comply with the will of Yahweh as contained in the Mosaic Law and the revelations of His prophets.

Guzik: 2Ki 17:1-41

2 Kings 17 - The Fall of Israel

A. The fall of Samaria.

1. (1-2) The evil reign of Hoshea.

In the twelfth year of Ahaz king of Judah, Hoshea the son of Elah became king of Israel in Samaria, and he reigned nine years. And he did evil in the sight of the LORD, but not as the kings of Israel who were before him.

a. Hoshea the son of Elah: We last saw Hoshea in 2 Kings 15:30, as the man who led a conspiracy against Pekah, the king of Israel. After the successful assassination, Hoshea took the throne and started his own brief dynasty.

b. And he did evil in the sight of the LORD, but not as the kings of Israel who were before him: Hoshea was an evil man, but by no means the worst of the kings of Israel. Sadly, his bloody overthrow of the preceding king and violent ascent to power did not make him unusually evil among the kings of Israel.

i. "He seems not to have inaugurated or continued the anti-Yahwistic practices for which Israel itself is condemned." (Wiseman)

ii. This reminds us that judgment may not come at the height of sin. When God judges a nation or a culture, He has the big picture in view. For that reason, the actual events of judgment may come when things are not as bad in a relative sense.

iii. "It is not the last sand that exhausteth the hour-glass, nor the last stroke of the axe that felleth the tree; so here." (Trapp)

2. (3-4) Hoshea's futile resistance against Assyria.

Shalmaneser king of Assyria came up against him; and Hoshea became his vassal, and paid him tribute money. And the king of Assyria uncovered a conspiracy by Hoshea; for he had sent messengers to So, king of Egypt, and brought no tribute to the king of Assyria, as he had done year by year. Therefore the king of Assyria shut him up, and bound him in prison.

a. Hoshea became his vassal, and paid him tribute money: In the pattern of Mehahem before him (2 Kings 15:17-22), Hoshea accepted the status of vassal unto the king of Assyria. If he paid his money and did as the king of Assyria pleased, he would be allowed to continue on the throne of Israel.

i. Hoshea thought he had a strategic opportunity when a new king came to the Assyrian throne, but he was wrong. "When Tiglath-pileser III died in 727 B.C. and was succeeded by his own son Shalmaneser V (727-722), the time seemed ripe for certain western states to renounce their vassal status. Moreover, a seemingly important ally lay southward in the delta of Egypt." (Patterson and Austel)

b. And the king of Assyria uncovered a conspiracy by Hoshea: King Hoshea hoped to find help among the Egyptians, who were in a constant power struggle with the Assyrian Empire. On account of this conspiracy, and the failure to pay the yearly tribute money, Hoshea was imprisoned by the king of Assyria.

i. As we might expect among the kings of Israel, Hoshea did not look to the LORD for help - he looked to Egypt. Therefore, Hosea said of him: As for Samaria, her king is cut off like a twig on the water. (Hosea 10:7)

ii. The reference to So, king of Egypt, is probably better understood as a reference to a place - Sais, which was at that time the capital of Egypt. "Thus understood, v. 4 would read 'he had sent envoys to Sais (even unto) the king of Egypt.' " (Patterson and Austel)

3. (5-6) The northern kingdom of Israel is finally conquered by the Assyrians.

Now the king of Assyria went throughout all the land, and went up to Samaria and besieged it for three years. In the ninth year of Hoshea, the king of Assyria took Samaria and carried Israel away to Assyria, and placed them in Halah and by the Habor, the River of Gozan, and in the cities of the Medes.

a. The king of Assyria went throughout all the land, and went up to Samaria and besieged it for three years: This was a long, dedicated campaign to finally crush the rebellious Kingdom of Israel, who had defied the power of the Assyrian Empire. Though it took a three-year siege, it was worth it to the Assyrians.

i. Three years: "The fact that it took Assyria that long to break Samaria's resistance is a testimony to the good wall Omri and Ahab had built around the capital city." (Dilday)

ii. This shows us that when God brings His judgment, He may use human instruments to do it.

b. The king of Assyria took Samaria and carried Israel away to Assyria: When Samaria finally fell and the northern kingdom was conquered, the Assyrians implemented their policy towards conquered nations. They deported all but the very lowest classes back to the key cities of their empire, either to train and utilize the talented or to enslave the able.

i. 200 years and 19 kings after the time of Solomon (the last king over a united Israel), the northern kingdom of Israel fell. It was not because the God of Israel was unable to help them, but because they had so forsaken that God and ignored His guidance and correction that He finally stopped actively protecting them and let them rot and degrade according to their desire.

ii. As they carried Israel away to Assyria, they followed their typical custom. When the Assyrians depopulated and exiled a conquered community, they led the captives away on journeys of hundreds of miles, with the captives naked and attached together with a system of strings and fishhooks pierced through their lower lip. God would make sure they were led in this humiliating manner through the broken walls of their conquered cities (Amos 4:2-3).

iii. This shows another principle of God's judgment: When it comes, it is often humiliating and degrading.

iv. It seems that Sargon II, the brother and successor of Shalmaneser, finished this siege or at least took credit for it: "The men of Samaria with their king were hostile to me and consorted together not to carry out their vassal obligations and bring tribute to me, so they fought me . . . I clashed with them and took as booty 27,280 people with their chariots and their gods in whom they trusted. I incorporated 200 chariots into my army. The rest of the people I made to dwell within Assyria. I restored the city of Samaria and made it greater than before." (Inscribed Prisms of Sargon II from Nimrud, cited in Wiseman)

B. The reasons for the fall of the northern kingdom of Israel.

"The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children." (Clarke)

1. (7) They disregarded the God of their redemption.

For so it was that the children of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt; and they had feared other gods,

a. For so it was that the children of Israel had sinned against the LORD: In the following verses, the divine historian explains the fundamental reasons for the conquering and captivity of the northern kingdom. At the root, it was a problem with sin. It wasn't geopolitical changes or social causes - it was sin.

b. They had feared other gods: In the central act of redemption in Old Testament history, God brought Israel up out of the land of Egypt. Remembrance of this act alone should prompt Israel to a single-hearted commitment to the LORD. Yet they did not remember this and instead they feared other gods, breaking the covenant God made with His people.

i. However, the kingdom of Israel had feared other gods since their founding some 200 years before this. This shows us another principle of God's judgment: It is often a long time in coming, because God holds back His judgment as long as possible.

2. (8) They conformed themselves to the godless nations around them.

And had walked in the statutes of the nations whom the LORD had cast out from before the children of Israel, and of the kings of Israel, which they had made.

a. And had walked in the statutes of the nations whom the LORD had cast out from before the children of Israel: Before Israel occupied Canaan in the days of Joshua, the Promised Land was populated by degenerate, pagan peoples who practiced the worst kinds of idolatry and human sacrifice. One of the fundamental sins of Israel was that they followed in these ancient Canaanite ways.

i. Whom the LORD had cast out: God cast out the Canaanite nations in the days of Joshua because of these sins. Now He had cast out the northern kingdom of Israel for the same sins. God's judgment was not against the ancient Canaanites because of race or ethnicity; it was because of their conduct. As Israel shared the same conduct, they would share the same judgment.

b. Which they had made: It is a little difficult to say if what they made refers to the other gods mentioned in the previous verse or to the statutes mentioned in this verse. Either is valid or true. Men make both their laws and their idols after their own ingenuity and desire.

3. (9-12) Their secret and openly practiced idolatry.

Also the children of Israel secretly did against the LORD their God things that were not right, and they built for themselves high places in all their cities, from watchtower to fortified city. They set up for themselves sacred pillars and wooden images on every high hill and under every green tree. There they burned incense on all the high places, like the nations whom the LORD had carried away before them; and they did wicked things to provoke the LORD to anger, for they served idols, of which the LORD had said to them, "You shall not do this thing."

a. Also the children of Israel secretly did against the LORD their God things that were not right: Rebellion and sin cloud the judgment of men, and clearly the judgment of Israel was affected. Their judgment was impaired enough to think they could sin secretly against the God who sees everything.

b. They built for themselves high places in all their cities: These were places of unauthorized and idolatrous sacrifice, as were the sacred pillars.

c. Like the nations whom the LORD had carried away before them: The divine historian repeats this theme. The same sins that brought judgment upon the Canaanites also brought judgment on the northern kingdom of Israel.

4. (13-15) They rejected the repeated warnings from God.

Yet the LORD testified against Israel and against Judah, by all of His prophets, every seer, saying, "Turn from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by My servants the prophets." Nevertheless they would not hear, but stiffened their necks, like the necks of their fathers, who did not believe in the LORD their God. And they rejected His statutes and His covenant that He had made with their fathers, and His testimonies which He had testified against them; they followed idols, became idolaters, and went after the nations who were all around them, concerning whom the LORD had charged them that they should not do like them.

a. Yet the LORD testified against Israel and against Judah, by all of His prophets: In love, God sent prophets to the northern and southern kingdoms. Their message was a warning against the sins that corrupted God's people and separated them from their God. They invited God's people with the theme, "Turn from your evil ways."

b. Nevertheless they would not hear: God sent these messengers to help Israel and to spare them the judgment that would come if they did not turn from their evil ways. Yet God's people became more stubborn when God brought this call to repentance, and they sunk deeper into sin.

i. When God brings judgment, He first brings warning - and often many warnings over a long period. It is only after these warnings are rejected that the judgment comes.

ii. "Their sin was first against law, but finally it was against patient love." (Morgan)

iii. But stiffened their necks: "Refused to submit their neck to the yoke of God's precepts; a metaphor from stubborn oxen, that make their necks hard, or stiff, and will not bow to the yoke." (Poole)

c. They followed idols, became idolaters: The NIV translates this, "They followed worthless idols and themselves became worthless." The NASB has it, "They followed vanity and became vain."

i. "The original is more accurate at this point: 'They worshipped emptiness and became empty.' The word here is hebel meaning 'air,' 'delusion,' or 'vanity.' The idea is that they became like the gods they worshipped. They bowed down to nothingness and became nothing." (Dilday)

5. (16-23) They forsook God and served idols - until judgment finally came.

So they left all the commandments of the LORD their God, made for themselves a molded image and two calves, made a wooden image and worshiped all the host of heaven, and served Baal. And they caused their sons and daughters to pass through the fire, practiced witchcraft and soothsaying, and sold themselves to do evil in the sight of the LORD, to provoke Him to anger. Therefore the LORD was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone. Also Judah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made. And the LORD rejected all the descendants of Israel, afflicted them, and delivered them into the hand of plunderers, until He had cast them from His sight. For He tore Israel from the house of David, and they made Jeroboam the son of Nebat king. Then Jeroboam drove Israel from following the LORD, and made them commit a great sin. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the LORD removed Israel out of His sight, as He had said by all His servants the prophets. So Israel was carried away from their own land to Assyria, as it is to this day.

a. Made for themselves a molded image and two calves: This refers to the infamous sin of Jeroboam (1 Kings 12:26-29). This state-sponsored idolatry did not immediately ruin the kingdom - the northern kingdom of Israel lasted as an independent nation for another 200 years following the time of Jeroboam. Yet it certainly was the beginning of the end.

b. And they caused their sons and daughters to pass through the fire: This refers to the abominable worship of the idol Molech, to whom children were burned in sacrifice.

c. Practiced witchcraft and soothsaying: The northern tribes embraced the same occult practices that the Canaanite tribes before them. Collectively, these great sins of idolatry provoked God to anger.

d. Therefore the LORD was very angry with Israel, and removed them from His sight; there was none left but the tribe of Judah alone: This was the end of the ten northern tribes as an independent kingdom. When they were dispersed by the Assyrians, some assimilated into other cultures, but others kept their Jewish identity as exiles in other lands.

i. Yet, it is a mistake to think of these ten northern tribes as lost. Far back in the days of Jeroboam and his original break with the southern kingdom of Judah, the legitimate priests and Levites who lived in the northern ten tribes did not like the Jeroboam's idolatry. They, along with others who set their hearts to seek the LORD God of Israel, then moved from the northern kingdom of Israel to the southern kingdom of Judah (2 Chronicles 11:13-16). So actually, the southern kingdom of Judah contained Israelites from all of the ten tribes.

ii. Considering all this, we can say that the ten northern tribes were not lost, and they certainly did not migrate to Britain in accord with some British-Israelite theories.

· Some (in particular, the godly of that day) migrated to the southern kingdom of Judah in the days of Jeroboam I.

· Some assimilated into other cultures.

· Some kept their Jewish culture and identity in the lands of their exile.

e. Judah did not keep the commandments of the LORD their God, but walked in the statutes of Israel which they made: Spiritually speaking, Judah was more faithful to God than the northern kingdom of Israel. Yet they also began to imitate their sinful neighbors to the north.

i. Judah had the lesson right in front of them - the conquered nation of Israel was evidence of what happened when hearts turned from God. Yet they ignored these plain lessons and imitated the sins of Israel.

f. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them, until the LORD removed Israel out of His sight: The summary of Israel's sin is simply that they were given over to idolatry. The worshipped the true God in a false way and then began to also worship false gods.

C. The resettlement of Samaria.

1. (24-26) God warns the foreigners who are resettled in Samaria.

Then the king of Assyria brought people from Babylon, Cuthah, Ava, Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they took possession of Samaria and dwelt in its cities. And it was so, at the beginning of their dwelling there, that they did not fear the LORD; therefore the LORD sent lions among them, which killed some of them. So they spoke to the king of Assyria, saying, "The nations whom you have removed and placed in the cities of Samaria do not know the rituals of the God of the land; therefore He has sent lions among them, and indeed, they are killing them because they do not know the rituals of the God of the land."

a. Then the king of Assyria brought people: The policy of the Assyrian Empire was to remove rebellious, resistant people and to resettle their former lands with people from other parts of the empire.

i. "Not only did the Assyrian monarchs hope to make the repopulated and reconstituted districts more manageable, but they hoped to train and encourage the citizenry to transfer their loyalties to the Assyrian Empire." (Patterson and Austel)

b. They did not fear the LORD; therefore the LORD sent lions among them: This shows that there was not only something special about the kingdom of Israel, but also something special about the land of Israel. God demanded to be feared among the people of the land, even if they came from other nations.

i. "Perhaps because many unburied bodies still remained after the bloody warfare and due to the depopulating of the land, voracious lions began to roam freely through the area." (Patterson and Austel)

ii. Zechariah 2:12 tells us that the land of Israel is the Holy Land. God regards it as something special, and will hold accountable those who live there and do not fear Him.

iii. "Hereby also God asserted his own right and sovereignty over that land, and made them to understand that neither the Israelites were cast out nor they brought into that land by their valour or strength, but by God's providence." (Poole)

c. Because they do not know the rituals of the God of the land: These Assyrian officials seemed to know what the recently-conquered kingdom of Israel did not know - that they had to honor the God of Israel. Yet, any faith in God among these resettled people was founded in simple fear of the lions - leading to an inadequate relationship with God.

i. "He did send lions among them, and it was these lions that converted them. Their teeth and fangs and fiery eyes and the thunders of their roars converted them. They must have a god to deliver them: they could not bear the lions, therefore they must fear the Lord who could send lions, and who perhaps would cease to send them. Now, dear friends, always be somewhat diffident of your own conversion if you can trace it only and solely to motives of terror." (Spurgeon)

2. (27-33) A religion for Samaria is established.

Then the king of Assyria commanded, saying, "Send there one of the priests whom you brought from there; let him go and dwell there, and let him teach them the rituals of the God of the land." Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD. However every nation continued to make gods of its own, and put them in the shrines on the high places which the Samaritans had made, every nation in the cities where they dwelt. The men of Babylon made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, and the Avites made Nibhaz and Tartak; and the Sepharvites burned their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. So they feared the LORD, and from every class they appointed for themselves priests of the high places, who sacrificed for them in the shrines of the high places. They feared the LORD, yet served their own gods; according to the rituals of the nations from among whom they were carried away.

a. Taught them how they should fear the LORD: The priesthood of the kingdom of Israel was corrupt, but the king of Assyria did not know and was not interested in the pure religion of Israel. Therefore this nameless, corrupt priest taught the new inhabitants of the land a corrupt religion.

i. Certainly, it had elements of the true faith in it; but at the same time it was corrupted by the centuries of state-sponsored idolatry that reigned in Israel.

b. Every nation continued to make gods of its own: The priest-for-hire brought in by the Assyrians did not tell the new inhabitants of the land that they must only worship the LORD God of Israel. He did not teach it because, coming from Israel, he did not believe it.

c. They feared the LORD, yet served their own gods: This described the pagan peoples that the Assyrians brought into populate the area of the northern kingdom of Israel. They gave a measure of respect to the God of Israel - after all, they did not want to be eaten by lions. Yet they also served their own gods and picked and chose among religious and spiritual beliefs as it pleased them.

· This accurately described the pagan peoples who re-populated Israel.

· This accurately described the northern kingdom of Israel before they were conquered and exiled.

· This accurately describes common religious belief in the modern world.

i. "Are you sure this is not a true description of your own position? You pay an outward deference to God by attending his house, and acknowledging his day, whilst you are really prostrating yourself before other shrines." (Meyer)

ii. "Is not worldly piety, or pious worldliness, the current religion of England? They live among godly people, and God chastens them, and they therefore fear him, but not enough to give their hearts to him. They seek out a trimming teacher who is not too precise and plain-spoken, and they settle down comfortably to a mongrel faith, half truth, half error, and a mongrel worship half dead form, and half orthodoxy." (Spurgeon)

iii. "Let me be right, and let there be no mistake about it; but do not let me try to be both right and wrong, washed and filthy, white and black, a child of God and a child of Satan." (Spurgeon)

3. (34-41) The continuance of this false religion.

To this day they continue practicing the former rituals; they do not fear the LORD, nor do they follow their statutes or their ordinances, or the law and commandment which the LORD had commanded the children of Jacob, whom He named Israel, with whom the LORD had made a covenant and charged them, saying: "You shall not fear other gods, nor bow down to them nor serve them nor sacrifice to them; but the LORD, who brought you up from the land of Egypt with great power and an outstretched arm, Him you shall fear, Him you shall worship, and to Him you shall offer sacrifice. And the statutes, the ordinances, the law, and the commandment which He wrote for you, you shall be careful to observe forever; you shall not fear other gods. And the covenant that I have made with you, you shall not forget, nor shall you fear other gods. But the LORD your God you shall fear; and He will deliver you from the hand of all your enemies." However they did not obey, but they followed their former rituals. So these nations feared the LORD, yet served their carved images; also their children and their children's children have continued doing as their fathers did, even to this day.

a. To this day they continue practicing the former rituals: The area of the northern kingdom of Israel was not re-occupied by Judah before their own subjugation and conquest by the Babylonian empire. This mixed religion first promoted by the Assyrians continued for many centuries in Samaria, existing even until New Testament times.

i. It seems that God was more lenient with these Samaritans of corrupt belief than He was with disobedient Israel. This teaches us that those with more revelation from God are held to stricter account before Him.

ii. Yet, 2 Chronicles 30:10-19 shows us that in the days of King Hezekiah of Judah, there were some worshippers of the true God among the area that was formerly the northern kingdom of Israel. Some responded to his invitation to celebrate Passover in Jerusalem.

b. But the LORD your God you shall fear; and He will deliver you from the hand of all your enemies: The writer states this to remind us that if Israel had been faithful - even moderately faithful - to their covenant with God, they would still stand. God would have delivered them from all of their enemies. Instead, they were conquered by the Assyrian Empire after their own self-destruction in sin and rebellion.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 17 (Chapter Introduction)

Overview

2Ki 17:1, Hoshea’s wicked reign; 2Ki 17:3, Being subdued by Shalmaneser, he conspires against him with So, king of Egypt; 2Ki 17:5, Samaria for sinning is led into captivity; 2Ki 17:24, The strange nations which were transplanted into Samaria, being plagued with lions, make a mixture of religions.

Poole: 2 Kings 17 (Chapter Introduction)

KINGS CHAPTER 17

Hoshea king of Israel, his wicked reign: being subdued by Shalmaneser king of Assyria, he conspireth against him with So king of Egypt: he is besieged; taken prisoner; and with all the people carried captive to Assyria for their sins, 2Ki 17:1-23 . The strange nations transplanted into Samaria are plagued with lions: an Israelitish priest is sent to them; whence followeth a mixture of religious, 2Ki 17:24-41 .

MHCC: 2 Kings 17 (Chapter Introduction)

(2Ki 17:1-6) Reign of Hoshea in Israel, The israelites carried captives by the Assyrians.

(v. 7-23) Captivity of the Israelites.

(v. 24-41) The nations placed in the land of Israel.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 17 (Chapter Introduction)

This chapter gives us an account of the captivity of the ten tribes, and so finishes the history of that kingdom, after it had continued about 265 years, from the setting up of Jeroboam the son of Nebat. In it we have, I. A short narrative of this destruction (2Ki 17:1-6). II. Remarks upon it, and the causes of it, for the justifying of God in it and for warning to others (v. 7-23). III. An account of the nations which succeeded them in the possession of their land, and the mongrel religion set up among them (v. 24-41).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 17 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 17

This chapter relates the captivity of the ten tribes of Israel, and how it came about, 2Ki 17:1, the cause of it, their idolatry, which they persisted in, notwithstanding the remonstrances made against it, 2Ki 17:7, in whose stead were placed people from different parts, who exercised a mixed religion, partly Heathenish, and partly Israelitish, 2Ki 17:24.